Wednesday, November 23, 2016

The 127 Years of Sora Wife of
Avrohom

“And the lives of Soro were one
hundred years, and twenty years, and seven years, the years of the lives of
Soro.”[1]
In the Hebrew this is:ויהיו
חיי שרה מאה שנה ועשרים שנה ושבע שנים שני חיי שרה.

There are many questions on this
passage. One, “And these were the lives of Soro.” Did she have more than one
life?

Two, her lives were “a hundred
years” “and twenty years”. In the Hebrew years are in the singular “שנה” not the plural “SHONIM
– שנים”. However the final collection of “years” (seven years) is in
the plural שנים.

Rashi there teaches us that “it
writes ‘year’ after each grouping of years [a hundred years and twenty years
and seven years] to teach us that each grouping of years has an individual
teaching. When she was a hundred years old she was as one twenty years old
regarding sinning. Just as a person twenty years old is not considered a sinner
because at that age one is not punished, so when she was a hundred years old
she was with no sin. And when she was twenty years old she was like one who is
seven years old regarding beauty.” We wonder just what kind of compliment this
is. Somebody a hundred years old who has sins of a twenty year old is not a
compliment. Maybe in heaven the rod of punishment is somewhat removed at the
tender age of twenty, but it is no compliment to have the sins of somebody
twenty, because somebody twenty can do many sins and do major sins.
Furthermore, when she was twenty she was as one seven years old for beauty.
What kind of compliment is this? Who wants to be beautiful as a seven years
old?

Perhaps we could explain as
follows. The three groups of years are 100, 20, and 7. These three numbers are
also letters. One hundred is the value of the letter KUF ק'.
Twenty is the letter CHOF כ'. Seven is the letter Zayin ז'.

We could explain as follows. The
letter KUF or ק' is really a HAY ה' except that the small line on the left side of the HAY plunges
down through the line. Regarding holiness, that which is high up is “heavenly”
and that which is beneath the line is a problem. Thus, the HAY, which is a
major letter of HaShem’s Holy Name because it has four letters and two of them
are HAYs, represents great holiness. But the KUF is a HAY that part of it
plunges down, the opposite place of holiness. We would thus assume that KUF is
about lack of holiness, but it is not that simple. The gemora in Shabbos 104A
says that KUF stands for holiness, as holiness is in Hebrew קדוש
that begins with a KUF ק'. But if it stands for holiness why does it take the form of a
HAY which is very holy but part of it plunges down, and going down instead of
rising is the opposite of holiness. But the answer is that Soro was a holy
woman. Indeed, she was a greater prophet than her husband, Avrohom, who was the
greatest holy person who founded the Jewish people and was constantly lose to
G-d. But when the Satan sees a very holy person his job is to make trouble. And
he made trouble with Soro who was captured by kings and taken to their palaces
where she trembled with fear but HaShem protected her. Thus, she was holy and
she was also KUF in the sense of falling down and being captured by kings who
wanted to marry her, a terrible disaster. Therefore, “when she was a hundred”
meaning and the holiness was challenged in the worst way, she was as one twenty
who has no sin. Now, this level of no sin for a twenty year old is no
compliment, but technically, it is true that twenty is not an age where heaven
punishes a sinner, but rather exudes mercy. Of course Soro who did not sin when
she was captured because of her beauty had the two levels of great holiness, as
KUF a hundred represents holiness, but this holiness is manifested when one has
tests that produce great spiritual challenges, which is not pure holiness but
holiness despite the horrors of the Satan. This is the greatest level of
holiness, but it is not the holiness of no trace of sin, but holiness despite a
terrible challenge from the Satan to sin. The rabbis say, “Light from darkness
is a special light.”

But there is another understanding
here. When she was a hundred or KUF she was as one twenty or CHOF. Chof is the
letter for KESER or crown. KESER in Kabbala is the highest purity where there
is no trace of anything not heavenly. When Soro sat in the palace of Pharoah
and Avimelech and faced the terror of great sin, she was at the level of CHOF
or KESER or Crown, the holiest level. But the problem in this holiness is that
there is no way for people to understand KESER, as it belongs in the highest realm
with HaShem, and people can’t understand it or its light. Therefore, the
passage continues with another letter, ZAYIN, for seven years, that represents
a young child seven years old. This child, Rashi tells us, at the age of seven
has a special beauty, that described the level of Soro. Was Soro beautiful like
a child? What kind of beauty is that? But we just explained that KUF means
holiness under great challenge from the Satan, and one who conquers the evil
rises to the level of CROWN or KESER, the holiest level far beyond what a human
being can understand. But when Soro achieved this level, she revealed a great
beauty of purity, the level seven or ZAYIN, because a child has no hidden
holiness, only a revealed purity. And the mighty lights of the Crown of Keser
showed in Soro’s visage. Whoever saw her was elevated by the sight of great
purity and holiness, and the hidden lights of the highest world of KESER. Soro
brought these high levels into human understanding, the seven years of a child,
which was an incredible level.

Now let us return to the questions
we asked why the Torah mentions three groups of years, 100, 20, and 7. IN 100
and 20 it says the singular form of “years” not years but year, not SHONIM but
SHONO. But with the final level, of seven years it says seven years in the
plural SHONIM. But recall that 100 is
KUF which is KEDUSHO or holiness, a very hidden level of the highest holiness
that radiates a great light but who understands it? But this great light was as
20 meaning that letter כ' that
is the first letter of כתר KESER or CROWN. KESER is the peak of holiness in this world, very close
to HaShem.

The KUF holiness that was
challenged by great sin when Soro was taken to kings for her beauty becomes
KODOSH or holiness when somebody fights the evil and conquers it. Soro retained
her great holiness in the palace of the king who wanted to abuse her in the
worst way, and she merited that everything in the KUF flipped around into KESER
or Crown utterly beyond human understanding. So what? What do we gain from something
nobody understands? The answer is that the next level was SEVEN, a simple
beauty that was obvious, and this simple beauty contained the holiness of KUF
and the hidden holiness of CHOF, and revealed both. Therefore, the clause of
the seven was in the plural, because it contained both the KUF and the KESER
which are vastly hidden worlds of the highest levels, and both of them are
revealed through the level of Soro and her struggle to remain holy amid the
worst challenges.

The passage concludes, “the years
of the lives of Soro.” Years plural and lives plural. Because Soro lived in the
dimension of challenge. She lived in the dimension of reward for standing up to
the challenge. And she merited to shine with a holiness that lit the world for
everyone to benefit from it, as her holiness with the highest hidden light
became revealed to others as even a child could understand they were standing
in the presence of something very sacred.

Tuesday, November 22, 2016

The Orthodox Gains and the
Hyphenated Orthodox Declines

Rabbi
Dovid E. Eidensohn

The Orthodox
Increase in population is powered by large families and by people who
are not Orthodox deciding to become Orthodox. When the Posek HaDor
Rav Yosef Shalom Elyashev zt”l died, a secular newspaper revealed
that he left over a thousand progeny of children, grandchildren,
great-grandchildren, etc. What did this fact mean to the secular
Israeli? What it meant is that here is a person, one man, who
produced over a thousand people who were either all or most basically
Orthodox as he was. Compare this with the secular Israel who has a
very small birth rate. The sad comment on the secular Israeli’s
propagation is that a family produces a child and a dog. The child
then goes to Japan to marry somebody who is not Jewish, and the dog
doesn’t vote.

Years ago the
secular Kibbuts, perhaps controlled by leftist or even Communists,
produced the senior officers of the army. But today those Kibbutsim
have declined or disappeared, and the new element powering up the
Israel army is completely Orthodox soldiers who believe that
defending the holy land is a great mitzvah. After a period of some
years, these Orthodox soldiers have made a good name for themselves,
and they are on their way to be the future generals. The recent
battles in Gaza were led by an Israeli colonel who is completely
Orthodox. He spent years in America learning from and teaching
American soldiers. If he wasn’t Orthodox he would probably have
become a general by now. But making future generals Orthodox is a
great threat to the secularists who control the army. But rejecting
Orthodox soldiers from the highest positions is futile, because
nobody else in Israel is so motivated to be a top soldier.

Our remarks here
are not about the secular Jew, but about those who call themselves
Orthodox or those who call themselves Orthodox plus a hyphenated word
such as Modern Orthodox or Open Orthodox. When we say that they
decline, what do we base this on? Basically, somebody who is Orthodox
plus Modern or Open reveals that his Orthodoxy is tampered with other
beliefs, and these beliefs are contrary to Orthodoxy. Otherwise, who
needs the hyphenation? Just say you are Orthodox.

Let us examine the
Orthodoxy of Modern Orthodox Jews. Are they completely Orthodox?
First of all, who are they? Many of them come from Yeshiva
University. Now, Yeshiva University was the only game in town in the
early years of the twentieth century. Great European Gedolim taught
there and instilled a Jewish spirit in many people who were ready to
go to a secular college and get completely lost. But after a class or
two with the European Gedolim, these American college students then
studied under the atheists who teach in the secular colleges. Here is
hyphenation. And it produces confusion. But confusion is not the
right word. It produces an understanding that Orthodoxy is a
compartmentalized religion. Part Rav Soloveitchik and part the people
who teach about Einstein and other things that are filled with
anti-Torah ideas. But things are worse than that. Let us be specific
about the problems with Modern Orthodox. Yes, they are Modern in one
compartment and then Orthodox in a separate compartment. Is this
somebody who believes in Sinai and the Torah or somebody who is two
people part believer and part denier?

Let us talk about
Modern Orthodox people who play the American game and want the
highest degrees and the best jobs. How many years does it take to get
a doctorate or training in some advanced specialty? We are talking
about unmarried people, because until they graduate with all of their
required degrees and begin making some good money, marriage is
unlikely. The rabbis required marriage at the age of eighteen and no
later than twenty. But for the Modern Orthodox person, that is
impossible. Getting a master’s degree takes years, and getting a
doctorate takes years. A doctor must spend years after he gets his
degree doing actual medical work until he eventually is granted his
full license to practice. He is not young. His biology has been
boiling for years. And yes, he has not been without girls. And they,
too, have biology. Since they are Modern Orthodox, the dating is also
compartmentalized. Don’t ask for details.

A YU student told
me that there are students in the Modern Orthodox YU world who cannot
marry but do have intimate relationships that are proper only for
married people. The Rebbes in YU spoke out about such people. The
very fact that they practice keeping the Mikva and are alone like
husband and wife on a regular basis, could possibly create a pesak
that they are married. If so, if the woman leaves this man and
marries with somebody else, without a GET from the first man, her
children are mamzerim. Yes, the hyphen goes a long way. It is
terrible.

Now let me tell you
a story that happened with me recently, that is quite relevant to our
discussion. I spoke to people who are hyphenated Orthodox and I had
for them what I thought was a home-run idea. Kiddushin often destroys
the wife when the husband won’t give her a GET. So let them marry
with Pilegesh, and anyone can leave anytime. I sweetened the pot by
saying that when a Kiddushin lady remarries without a GET, her
children from the new marriage are mamzerim. In Pilegesh there is no
such thing, no mamzerim. I was shocked to realize that my idea was
completely rejected. I don’t mean they rejected Pilegesh. They did
not. But they rejected the negative information that Kiddushin can
produce mamzerim. And the tone of voice was that this was completely
wrong to even discuss. I was confused.

But now I am
beginning to understand. When a person is two opposites, Modern and
Orthodox, he or she is compartmentalized, which is not my invention,
but I heard it from others. The part of the hyphenated Orthodox is
really Orthodox. But the part that is Modern is completely free to
have sinful relations with people who should be married to do certain
things. If you talk to that person’s Orthodox side, you see a full
fledged keeper of Shabbos and kashruth. But when you talk about
anti-Orthodox things that are the property of the Modern, you cannot
talk at all about Orthodox sin, so just keep quiet.

I do not believe
that everybody who joins a Modern Orthodox Shull or group is
compartmentalized. I believe that many of them accept that they are
one person and yet are simply too weak to obey the Orthodox teaching
as they should. Such a person can readily discuss what he practices
and what he does not practice, without hesitation, without
inventions, without being two people but being one person. Such a
person has a much easier time of considering dropping the hyphenation
and becoming completely Orthodox. But the compartmentalized person
doesn’t always believe in Orthodoxy, sometimes he is “Modern”
and then, the Torah is not important.

When I say that hyphenated Orthodox is in decline, I mean that an
Orthodoxy without Torah is a complete farce, and any intelligent
person knows that. And although the many hyphenated people and
compartmentalized people are firm believers in splitting the brain
into two people, such a trick is not strong enough to appeal to
people who think normally in terms of one brain and one person and
one set of beliefs. Thus, the Modern Orthodox with its opposite
brains is a state of impossible confusion, and can only produce more
confusion. The hyphenated Orthodox are busy splitting into Modern and
then Open. One who reads their material knows he is dealing with
people who don’t think straight. This is a formula for division and
decline.

The gemora in Horiyuse 10B tells how the students of Rovo, one of the greatest sages of the gemora, visited him. He asked them if they finished this and that volume of the Talmud and they said they have finished the books. He then asked them if they were wealthy. Rav Popo replied that he was wealthy. Rovo was pleased with this response, because one who is comfortable financially can learn Torah with peace of mind, unlike a person troubled constantly with debt.

We have a gemora quoting Shlomo HaMelech in Mishlei that one should not marry until he has a house and a good job. See Sota 44a. When we note that in Shulchan Aruch Even Hoezer I:3 it says a man should marry before twenty, and when we find in chazal "an eighteen year old should marry" we wonder where all the money came that an eighteen year old who spent most of his time learning Torah suddenly had money for a house and a good job.

The answer is as follows: A child has no obligation to keep the Torah, because only one who is Bar Mitsvah must keep the Torah. However, the father of the child has an obligation to train the boy for adulthood. Whatever an adult must do the child must be trained for it. If an adult must learn nine hours a day and work three hours a day as the Rambam Talmud Torah I:12 and Shulchan Aruch Orach Chaim 156:1 tell us, a father must teach his son at a very early age to learn how to earn. Originally, the father makes it very easy, such as telling the son to go to school with some fruit from the farm and trade it with another child who is also learning how to buy and sell. But gradually, the child builds up experience, is trained to rap on doors, finds out the hard way that some people are not honest, and gradually develops under his father's tutelage into a first rate businessman. At the age of Bar Mitsvah he is already learning how to invest his savings into buying property if the price is right, and then he sells is when the price rises. At the age of eighteen he is ready for marriage. He has money for a house and has a going business in various things, real estate, selling things from the farm such as leather, and other opportunities.

Imagine a house where an eighteen year old boy has wealth. How much peace and contentment is in that house. How happy is the wife who can have what she needs and more. How happy are the children of that house, especially when their father begins training them in business, together with their main efforts, in learning Torah. Such a family trains children to be great in Torah and wealthy. This is what the Torah wants from people, if they make the effort and merit it. Because not everyone merits wealth, but it is surely an ideal to strive for.

Some rabbis such as Rabbi Akiva and Rabbi Yehuda the Prince were extremely wealthy. Some were very poor, like Hillel. But how lovely it is to train a child from childhood to aim for wealth, to understand business, and to manage, in a few hours as a child, to establish himself as a successful businessman by the time he reaches marital age.

Children spend hours and hours on having fun. The best fun is to learn to earn and to watch the coins pile up. That brings a family of happiness and blessing.

Question: Do we raise our children to be great in Torah and wealthy? Or do we raise them to be "Great" in Torah, which almost never happens, and when it doesn't happen, a family is in trouble. And if we don't raise a child to earn, and he faces marital age, what hope does he have to have a house and a good job? Is this what Rambam says applies to a person who does not have a house and a good job and marries, that he is a Tipash? Rambam Mishneh Torah Dayose V:11

It is time to think carefully: Are we raising our children to be wealthy and great in Torah, or are we raising them to be Tipshim? Recall the above, that a gemora in Sota 44a clearly forbids marriage without a house and a good job, and this is brought in Shulchan Aruch Oruch Chaim 156:1. Why do so many people ignore open gemoras and poskim? Why, when we see the misery in so many broken families, we don't think into this?

Anyone who wants to discuss this with me can reach me at 845-578-1917 or dddeid@verizon.net.

Monday, November 14, 2016

Pilegesh is a type of marriage mention in the Shulchan Aruch favorably by the Vilna Gaon and Beis Shmuel and Ramo, although some disagree. The Vilna Gaon brings a gemora that clearly permits Pilegesh. On the other hand, we for generations don't hear about people marrying without Kiddushin, and we don't hear about people marrying with Pilegesh.

Originally, almost all Jews respected the person who married with Kiddushin and did not respect the person who married with Pilegesh. Therefore, we don't hear about people marrying with Pilegesh, even though the greatest authorities and an open gemora permit it. But today, I believe, it is time to unlock the gate to Pilegesh. The reason is that today people don't honor Kiddushin as they must. We have prominent rabbis such as Rabbi Moshe Heinemann and Rabbi Shmuel Kaminetsky who are heavily involved in the effort to "free" women from their husbands with forced and invalid GETS. Shmuel Kaminetsky and his son are involved in getting a married woman to marry without a GET, based upon ridiculous ideas and "proofs." Rabbis Heinemann and Kaminetsky are "mamzer makers" and there are many others.

Here are the rules of marriage as I understand it.

1) Every Jew should marry with Kiddushin.

2) However, Kiddushin is a very strict marriage. The wife when married with Kiddushin can never be free of her husband without a kosher GET, meaning one that is not forced but given willingly. Because so many women are not ready to observe this, but insist on finding a rabbi such as Rabbi Heinemann and Kaminetsky who encourage women to leave their husbands without a kosher GET, we must declare publicly that any man or woman who is not ready to honor Kiddushin is forbidden to marry with Kiddushin. Otherwise, if the woman leaves her husband with an invalid or forced GET, the baby born in her next marriage will be mamzerim.

3) If Kiddushin is forbidden for a Jew, what kind of marriage can he/she have? The only answer is Pilegesh. Of course, some permit marrying with Kiddushin and stipulating that in a few months or few weeks the husband will give a GET. But what if the husband doesn't want to divorce his wife because he likes her? Then the woman has no escape. Unless she refuses Kiddushin and marries with Pilegesh.

4) Again, any Jew who cannot be positive about honoring Kiddushin may not marry with Kiddushin. Nor may such a Jew without Kiddushin remain alone and unmarried, because such a person tends to do terrible sins. Only a real marriage can save a person from terrible sins.

5) Therefore, today when a huge amount of Jews cannot accept Kiddushin, for them we must provide Pilegesh.

6) Pilegesh means that the husband and wife declare in front of kosher witnesses and preferably a Beth Din of three reliable people that they absolutely refuse to accept Kiddushin. They will only live together with Pilegesh and they declare in front of two witnesses that they in their relationship will never consider Kiddushin.

7) This is very important because in a Jewish neighborhood anyone seeing a man and woman living together and practicing the Torah assumes they are married with Kiddushin. If so, if the wife leaves without a kosher GET and remarries, her children are mamzerim, at least in the eyes of those who don't know that they are married not with Kiddushin but with Pilegesh.

8) I would prefer making a ceremony for Pilegesh mainly that they declare before two kosher witnesses who know them, that they are forbidden to marry with Kiddushin because they probably could not withstand the test of living alone without a Kosher GET. And furthermore to live without any marriage leads them to serious sins on a regular basis. Therefore, the proper thing for them is Pilegesh. I emphasize here that it is not necessary to be sure that the man or woman taking Pilegesh are absolutely sure they could not tolerate Kiddushin. The opposite is true. If they are not positive that they will keep Kiddushin all of their life, they are not allowed to take a chance and marry with Kiddushin at all! For everyone like that, the only solution is not singledom chas vishalom, and not taking a chance with Kiddushin, but Pilegesh. Pilegesh don't make mamzerim. And it is crucial that the two marrying in Pilegesh should declare before two reliable witnesses that they a absolutely refuse to accept Kiddushin, under any circumstances. Preferably, the husband and wife making Pilegesh marriage should have two witnesses who know them testify that Kiddushin would be a great test for them that they could possibly fail. Then a Beth Din, hearing this testimony, can declare that the husband and wife is forbidden to make Kiddushin, and is also forbidden to live alone without marriage, and therefore must marry with Pilegesh.

9) The main thing about a marriage of Pilegesh is for the husband and wife to refrain from intimacy or being alone with another man or woman not their spouse. If the husband and wife in Pilegesh violate this the Pilegesh marriage is in violation and Yayvetz demands an end to the Pilegesh marriage. Pilegesh is recognized by the Talmud and the Torah, but it is one way street. If the husband and wife need prostitution, nobody permits this.

10) The Yayvetz at the end of his teshuvo on Pilegesh makes statements some lenient and some strict. If I had to deal with Pilegesh, I might go easy on his leniences and some of his strictness, but even so, I would not get involved with somebody whose marriage features these matters. I would want a pure marriage whose major benefit is that if the husband refuses a GET the woman can leave and remarry. But this, if I was involved with that couple, would be done in a serious manner.

Saturday, November 12, 2016

We are pleased to send you the news release below, regarding the remarkable election results of Tuesday.

President-ElectDonald J. Trump has pledged to restore the strength of our severely depleted and demoralized military. After months of hard work, now we have a real opportunity to push back and win the culture war on our military!

More good news: On Monday the Washington Examiner reported that legislation requiring women to register with Selective Service after their 18th birthday was removed from the Senate version of the FY 2017 National Defense Authorization Act (NDAA). President Obama will not get the chance to sign the problematic "Draft America's Daughters" legislation into law.

CMR took the lead in producing a detailed Policy Analysis that reframed the issue, and spent a lot of time working with congressional contacts, other groups, and individual leaders who resolved to win the fight. Thank you for your help!

We remain concerned about radical policies that Pentagon officials are moving to impose on our military before President Obama leaves office. Number one on the list is Defense Secretary Ashton Carter's controversial plans for transgenders in the military.

Again, CMR has taken the lead in analyzing recently-released Pentagon directives that will affect far more people than the tiny minority of persons who are confused about their sexual identity. This is a new CMR Policy Analysis of the issue, which we posted just before the election:

The good news here is that these policies can be revoked by the incoming Trump Administration. That will not happen, however, unless we insist on it.

We have a lot of work to do before and after the Trump Administration Inauguration in January. More than ever, CMR needs your help to have a direct influence on what happens next during the transition and beyond.

Because CMR is a small organization with a huge mission, your personal contribution will make a big difference, especially now.

If you support CMR's work, please consider helping us with a generous, tax-deductible contribution through our secure website. Please click on the DONATE button here:

You can also help by visiting, "liking," and sharing articles on the CMR Facebook page, linked here and by following CMR on Twitter.

The news release below indicates that we have much to be grateful for. Thank you for your continuing support, and best wishes for a wonderful Fall season.

NEW BLOG TO STOP DRAFT OF WOMEN IN US

There is a grave danger of women being drafted in US for the following reasons:

1) As of Jan 2016 the Obama administration and military generals have decreed that there is no longer a difference in combat between men and women

2) The Supreme Court ruled previously that if women are able to enter combat they can be drafted.

3) For an Orthodox woman to be drafted is a cardinal sin, one that may bring about terrible things such as suicide. The depression of a decent girl being among men who do what they want will surely result in suicides.

4) In Harvard University the President, a woman, recently publicly bemoaned a study that showed that 71 percent of Harvard women suffered from s abuse, and that twenty percent of the abusers were faculty members of Harvard! The military is much worse than Harvard, because men in combat are ferocious in their passions.

4) WE HAVE MADE A NEW BLOG womenmakewar.blogspot.com . Please go there and see the various sources for the above, and enter any questions or comments that you may have.

IF YOU WANT TO HELP! CALL ME AT 845-578-1917 or write to me at eidensohnd@gmail.com .

THANK YOU

Rabbi Dovid E. Eidensohn

Rabbi Dovid Eidensohn has written Hebrew and English halacha and hashkofo books, which are graced with haskomose from Gedolei HaDor of the past and present generations. Rabbi Moshe Feinstein zt"l wrote, "The Rav HaGaon is known to me for many years, as one who delves deeply to clarify complex halochose." Rabbi Eidensohn has 250 videos on youtube.com/mons5555. He is now involved with broken families and divorces, especially the halachic issues. HaGaon Rav Yosef Shalom Elyashev zt"l conveyed upon Rabbi Eidensohn the right to be a Rosh Beth Din in Gittin and to use Rav Elyashev'a name as endorser.

Jewish Outreach Congregation Program

The Jewish Outreach Congregation is a "synagogue without walls" for searching people. Rabbi Dovid Eidensohn has published books in Hebrew and English on family, marriage and other important topics. He is heavily involved in media as he was trained by Geonim Reb Moshe Feinstein, Reb Yaacov Kaminetsky, and Rav Shimon Schwab, all of the zt"l.

Rabbi Eidensohn was a close Talmid of the Gedolim of the past generation and lihvadil this generation. He struggles to maintain the high standards he received from them, but is convinced that there are great problems today in halacha, marriage and other critical issues. He has for many years spoken out and fought for old values.

Today, the hope is to expand the efforts in writing and media to get individuals who share Rabbi Eidensohn's ideas. We want to make a Torah that gives a person true success in Torah, a fine parnoso, Shalom Bayis and success with children, and general abilities to deal with the physical and intellectual problems of the world.